A Quote by Winston Churchill

There are two processes which we adopt consciously or unconsciously when we try to prophesy. We can seek a period in the past whose conditions resemble as closely as possible those of our day, and presume that the sequel to that period will, save for some minor alterations, be similar. Secondly, we can survey the general course of development in our immediate past, and endeavor to prolong it into the near future. The first is the method the historian; the second that of the scientist. Only the second is open to us now, and this only in a partial sphere.
You and I are standing this very second at the meeting place of two eternities: the vast past that has endured forever, and the future that is plunging on to the last syllable of recorded time. We can't possible live in either of those eternities - no, not even for a split second. But, by trying to do so, we can wreck both our bodies and our minds. So let's be content to live the only time we can possible live: from now until bedtime.
The historian is looked upon as objective when he measures the past by the popular opinions of his own time, as subjective when he does not take these opinions for models. That man is thought best fitted to depict a period of the past, who is not in the least affected by that period. But only he who has a share in building up the future can grasp what the past has been, and only when transformed into a work of art can history arouse or even sustain instincts.
[talking about the Holocaust] 'But to put something in context is a step towards saying it can be understood and that it can be explained. And if it can be explained that it can be explained away.' 'But this is History. Distance yourselves. Our perspective on the past alters. Looking back, immediately in front of us is dead ground. We don't see it, and because we don't see it this means that there is no period so remote as the recent past. And one of the historian's jobs is to anticipate what our perspective of that period will be... even on the Holocaust.
For is it not possible that middle age can be looked upon as a period of second flowering, second growth, even a kind of second adolescence? It is true that society in general does not help one accept this interpretation of the second half of life.
We believe that the possibility of the future far exceeds the accomplishment of the past. We review the past with the common sense, but we anticipate the future with transcendental senses. In our sanest moments we find ourselves naturally expecting or prepared for far greater changes than any which we have experienced within the period of distinct memory, only to be paralleled by experiences which are forgotten.
And we should forget, day by day, what we have done; this is true non-attachment. And we should do something new. To do something new, of course we must know our past, and this is alright. But we should not keep holding onto anything we have done; we should only reflect on it. And we must have some idea of what we should do in the future. But the future is the future, the past is the past; now we should work on something new.
Past, n. That part of Eternity with some small fraction of which we have a slight and regrettable acquaintance. A moving line called the Present parts it from an imaginary period known as the Future. These two grand divisions of Eternity, of which the one is continually effacing the other, are entirely unlike. The one is dark with sorrow and disappointment, the other bright with prosperity and joy.... Yet the Past is the Future of yesterday, the Future is the Past of to-morrow. They are one-the knowledge and the dream.
In Korean, the word 'future' is made up of two parts. The first part means 'not,' and the second means 'to come.' In that sense, 'future' means something that will not come. This is to say the future is now, and our now is us living our future.
In should be the duty of every soldier to reflect on the experiences of the past, in the endeavor to discover improvements, in his particular sphere of action, which are practicable in the immediate future.
The future is foretold from the past and the future is only possible because of the past. Without past and future, the present is partial. All time is eternally present and so all time is ours. There is no sense in forgetting and every sense in dreaming. Thus the present is made rich.
Every person needs to take one day away. A day in which one consciously separates the past from the future. Jobs, family, employers, and friends can exist one day without any one of us, and if our egos permit us to confess, they could exist eternally in our absence. Each person deserves a day away in which no problems are confronted, no solutions searched for. Each of us needs to withdraw from the cares which will not withdraw from us.
Someone with whom we have a lifetime's worth of lessons to learn is someone whose presence in our lives forces us to grow...those who consciously or unconsciously challenge our fearful positions. They show us our walls. Our walls are our wounds--the places where we feel we can't love any more, can't connect any more deeply, can't forgive past a certain point. We are in each other's lives in order to help us see where we most need healing, and in order to help us heal.
It is only after mature deliberation and thorough preparation that I have decided upon the Program of Revolution and defined the procedure of the revolution in three stages. The first is the period of military government; the second, the period of political tutelage; and the third, the period of constitutional government.
Our capacity to move forward as developing beings rests on a healthy relationship with the past. Psychotherapy, that widespread method for promoting mental health, relies heavily on memory and on the ability to retrieve and organize images and events from the personal pastIf we learn not only to tell our stories but to listen to what our stories tell us—to write the first draft and then return for the second draft—we are doing the work of memory.
Language development, for instance, has a critical period that begins in infancy and ends between eight years and puberty. After this critical period closes, a person’s ability to learn a second language without an accent is limited. In fact, second languages learned after the critical period are not processed in the same part of the brain as is the native tongue.
Particle physicists may freeze a second, open it up, and explore its dappled contents like surgeons pawing through an abdomen, but in real life, when events occur within thousandths of a second, our minds cannot distinguish past from future.
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